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The Suburban Sacrifice was a typically Confucian ritual that embodied the ancient Chinese reverence for Heaven. The Confucian Heaven as defined by Dong Zhongxu(董仲敍) had intellectual faculties, and its rational intention was to punish and instruct human beings. This Confucian cosmology, on which the Suburban Sacrifice was based, was founded in the Han dynasty, and continued to prevail among the intellectuals during the early Tang period. For example, not only the dispute raged over the main deity of Suburban Sacrifice but also Wuzetian's preference for Mingtang(明堂) or 'Hall of Light' were founded on the cosmology. However during the Tianbao(天寶) era(742~756), many elements of Taoism were introduced to the state rituals, and so the Suburban Sacrifice became an ambivalent ritual that possessed both Confucian and Taoist properties.
The turning point was An Lushan(安祿山)'s rebellion, which divided the Tang era between its earlier and later periods. From then on, obvious changes were observed in the Suburban Sacrifice. First, more serious consideration was given to the sacrifice rituals to the Ancestral Temple (宗廟) than the Suburban Sacrifice, which required large numbers of people and was very difficult to perform, especially under the economic and political hardships of the day. Moreover, the reconstruction of the Ancestral Temple was thought to be more urgent, and so according to Jiu Tangshu(舊唐書) the amount spent on the Suburban Sacrifice decreased, while that spent on the Ancestral Temple increased considerably. Second, after the rebellion, the intellectuals began to challenge the Confucian cosmology. Tu yu(杜佑), the author of Tong Dian (通典), criticized the ideal polity throughout the Confucian rites as unworkable. He also cautioned the intellectuals about the excessive emphasis on the cosmology. In the early ninth century, radical intellectuals such as Han Yu(韓愈) and Liu Zongyuan(柳宗元) issued further challenges in their personal essays. Liu Zongyuan particularly expressed his aversion to the superstitious and supernatural phenomena in his book, Fei Guoyo(非國語). Little by little, such criticism of the Confucian cosmology undermined the theoretical foundation of the Suburban Sacrifice.
Once the Confucian cosmology lost its mystic and authority, the Suburban Sacrifice lost all its earlier importance and became merely a convention. Therefore, the intellectuals of the later Tang period began to grope around for a new divine nature of the Emperor from other religions instead.
The turning point was An Lushan(安祿山)'s rebellion, which divided the Tang era between its earlier and later periods. From then on, obvious changes were observed in the Suburban Sacrifice. First, more serious consideration was given to the sacrifice rituals to the Ancestral Temple (宗廟) than the Suburban Sacrifice, which required large numbers of people and was very difficult to perform, especially under the economic and political hardships of the day. Moreover, the reconstruction of the Ancestral Temple was thought to be more urgent, and so according to Jiu Tangshu(舊唐書) the amount spent on the Suburban Sacrifice decreased, while that spent on the Ancestral Temple increased considerably. Second, after the rebellion, the intellectuals began to challenge the Confucian cosmology. Tu yu(杜佑), the author of Tong Dian (通典), criticized the ideal polity throughout the Confucian rites as unworkable. He also cautioned the intellectuals about the excessive emphasis on the cosmology. In the early ninth century, radical intellectuals such as Han Yu(韓愈) and Liu Zongyuan(柳宗元) issued further challenges in their personal essays. Liu Zongyuan particularly expressed his aversion to the superstitious and supernatural phenomena in his book, Fei Guoyo(非國語). Little by little, such criticism of the Confucian cosmology undermined the theoretical foundation of the Suburban Sacrifice.
Once the Confucian cosmology lost its mystic and authority, the Suburban Sacrifice lost all its earlier importance and became merely a convention. Therefore, the intellectuals of the later Tang period began to grope around for a new divine nature of the Emperor from other religions instead.
목차
Ⅰ. 머리말
Ⅱ. 唐 전기 郊祀제도의 확립
Ⅲ. 唐 후기 郊祀의 衰退
Ⅳ. 맺음말
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